A subject for which one develops a liking
penetrates the mind deeper and deeper and that is called "love". It is natural
that curious persons who have not experienced this love should feel worried
about whether they would gain knowledge and having gained it how it would last.
Therefore it is necessary to first ponder over the questions: "How that pure
knowledge may be attained and how it will last after it is attained ?, or "Why
am I not attaining that knowledge? or "Which is that powerful anti-Knowledge
entity that would set one on the wrong path? Shri Krishna will now speak in this
chapter in order to satisfy the wishes of the curious seekers so that they would
get rid of things which are impediments in the path of knowledge and concentrate
on those things which increase it. He will sing the praises of the divine
endowment which gives rise to Knowledge and increases peace. Similarly, the
terrible nature of the demoniacal endowment which supports the evil
emotions like anger and enmity due to knowledge related to sense objects will
also be described. During the discussions in the ninth chapter it was mentioned
in passing that these two natures cause good and bad effects and thus the topic
was already introduced. This topic should have been discussed in detail there
but other topics came up, therefore Shri Krishna is explaining it now. Therefore
this sixteenth chapter may be considered as an extension of the earlier chapter.
But enough of this introduction. The present topic concerns the fact that the
power of these two endowments causes a good or a bad form to be imparted to
Knowledge.

Now listen first to the nature of the divine
endowment which guides the seekers like a flame illuminating the path through
the darkness of delusion. Collection of several objects which support one
another is called wealth in this world. Divine wealth creates happiness and one
gets it by gift from the divine and therefore it is called divine endowment.
(16:53-67).

THE TWENTY-SIX DIVINE ENDOWMENTS

Fearlessness. Shri Krishna says, "
The best among the qualities of this divine endowment is
fearlessness. (16:68). He who is not allowing ego to develop while
he is working or at rest is not afraid of this world. When non-duality pervades
the mind he realises that the whole universe is filled with Brahman and he
abandons even mentioning fear. Spirit of non-duality destroys fear. These are
the indications of the quality called fearlessness and it is part of the path
towards true Knowledge. (16:70-73).

Purity Now the quality called
purity of the mind is to be recognised by the following
indications. (16:74). After one gives up the tendency towards desires and doubts
and casting of the burden of Raja and Tama attributes the intellect is attracted
towards contemplation about the Self. The intellect does not waver at all even
when enticed by sense objects. Intellect becomes dedicated having developed a
liking for the form of the Self. (16:77-78). This is what is called purity of
the mind. (16:80).

Steadiness Concentrating and
involving oneself completely in one of the two paths, the path of Knowledge and
the path of yoga, whichever is suitable for attaining Self while abandoning
other tendencies of the mind and ridding one's mind of all doubts is the third
quality called steadiness in Knowledge and Yoga. (16:81-82,
84).

Charity Practising
charity by helping a distressed person in every possible way and
in all sincerity, even if he were an enemy, giving whatever one can and not
sending him away empty handed is a quality which shows the path to real
Knowledge. (16:85,87-88).

Self-restraint Now listen to the indications of
self-restraint. A yogi separates the organs from the sense
objects. Also he does not permit the breath of sense objects from the sense
organs to touch the mind. For this purpose he binds the organs in the chains of
discipline and controls them. By lighting the fires of detachment in the organs
he expels the tendencies for sense objects hidden in the corners of the mind. He
observes ceaselessly routines stricter that those of breath control. These are
the indications of what is called self-restraint. (16:89-93).

Yajna or
sacrifice Now I shall briefly tell
about the indications of Yajna or sacrifice. Everyone, from
a brahmin to a woman should do religious actions, according to the rightful code of conduct
appropriate to him or her, in the manner prescribed in the Shastras. For
example, a brahmin observing the six rituals and a shudra making
obeisance to him, both lead to a like sacrifice from each of them. Thus,
everyone should perform the sacrifice as per his entitlement but let it not be
contaminated by the poison of the desire of fruits. And let one not think out of
ego that "Oh! I have performed the sacrifice.", for the code set by the Vedas
must in any case be obeyed. Arjuna, this is what is called appropriately
conducted sacrifice. Such a sacrifice should be considered as a knowledgeable
guide in the path of liberation. (16:93-99).

Personal study of Vedas.God is the
subject of discussion in the Vedas which one should constantly study in order to
understand Him. For attaining Self, brahmins should contemplate over the
writings about the Brahman in the Vedas. Others should frequently sing the songs
praising God or utter the His name. This is what is called the personal
study of Vedas. (16:103-105).

Austerity Now I shall tell you the
meaning of austerity (Tapas). To give away one’s all
possessions is to put them to best use and that is real austerity. (16:106)
Straining one’s body, organs and life force for experiencing the Self is called
austerity. All other types of austerities which people talk about must be
critically examined. Austerity keeps alive in a person the sense of
discrimination which separates "I am the living soul" feeling from the
"I am the body" feeling. While contemplating on the Self, the intellect
turns inwards. Just as when one wakes up both sleep and dreams vanish, similarly
that which makes a person turn to contemplating about the Self is the real
nature of austerity. (16:108-112).

Uprightness Just as life may be of
diverse type but all have similar life-force, similarly to show gentleness to
all is called uprightness. (16:113).

Non-injury To behave by words and
actions and feelings with the intention of making the world happy is the
indication of non-injury. (16:114).

TruthfulnessTruthfulness is pointed but soft and bright but comfortable. Just as one cannot
find medicine which can cure a disease but is not bitter in taste, similarly a
simile cannot be found for truthfulness. Water sprinkled on the eyes does
not hurt the eyeballs but the same water is capable of breaking stones.
Similarly truthfulness is hard like iron in crushing doubts but is sweet to the
ears. With its strength it penetrates the principle of the Brahman. In short,
that which is sweet but not deceptive like the song of a trapper, (16:115-121),
and which does not hurt and proves to be true and which is without evil aspects
is to be considered as truthfulness here. (16:124).

Absence of wrath. The state of mind
in which a person does not get angry even by words which normally would make
even a boy angry is called absence of wrath. 16:128-130).

relinquishment Freeing themselves of
the "I am the body" attitude, intelligent people give up worldly affairs. This
is called relinquishment. (16:134-135).

Tranquillity After knowing the
knowable (i.e. experiencing the Brahman), the state in which both the knower and
the knowledge dissolve is called tranquillity. (16:137).

Non-calumnyWhen one sees somebody drowning, he does not bother whether
that person is a brahmin or a untouchable but thinks that saving him is his
first duty. (16:143). Such a person, instead of bothering about the failings of
another, tries to overcome that by his own good qualities and does not taunt him
about them. (16:149-150). Not taunting people for their failings by comparing
them with perfect persons is the indication of non-calumnyand
there is no doubt that this is one of the resting stages in the path to
liberation.(16:152-153).

Compassion Compassion is that
which does not let one to
distinguish between high and low while helping to remove the miseries of the
unfortunate. (16:155). When he sees the sorrows of others he thinks nothing of
sacrificing everything he possesses in order to mitigate them. If he encounters a destitute, he does not
go a step further without satisfying him. (16:157-158). His life is spent in
helping the miserable. Such a person is compassion personified and
I am indebted to him from birth. (16:162).

Lack of greed. The state of mind when one is averse to enjoying the
pleasures of this world or the world beyond, even if they are available to him
at his mere wish, and what more, when one has no desire for any kind for sense-pleasures
is the indication of lack of greed. (16:166-167).

Gentleness A tender loving behaviour
towards all creatures (16:170) and a life devoted to welfare of the world is the
indication of gentleness. (16:174)

Humility When a person feels ashamed
ofbeing imprisoned in this body of three and a half hand-span length, of
being born and dying again and again, of remaining in the uterus immersed in
blood and urine to be cast as a human being, is the sign of humility.
Only persons without blemish feel so ashamed, but others take pleasure in
it. (16:179-182)

Absence of fickleness When
life-force is controlled the organs of action become slow. Similarly, just as
sun-rays do not come out after sunset, the sense-organs become dim after the
mind is controlled. Thus all the ten organs become inactive by the control of
mind and the life force. This condition is called absence of
fickleness. (16:183-185)

Spiritual vigour When the determination to follow the path of Knowledge for
attaining God is very strong then there is no dearth of strength. (16:186). The
individual, anxious to realise his master the Soul, follows the difficult path
towards the formless Brahman treating the sense objects like poison. In this
path he is not hindered by the ritualistic rules neither is he attracted by the
great Siddhis. This quality of mind which goes towards God automatically is
called spiritual vigour. (16:188-190).

Forgiveness Now,
forgiveness is the quality by which one does carry pride about
being superior among those who are tolerant. (16:191).

Fortitude Even when flooded with
calamities, one holds courage and faces them like Rishi Agastya did. He
tolerates all distresses of spiritual, divine and earthly origin. The quality
which keeps a person from getting distressed in mind by maintaining one’s
courage is called fortitude. (16:193-196).

Cleanliness is like the purity of
Ganges water filled in a clean gold pot. Because doing actions without desire of
fruits and maintaining discretion in the mind is the indication of cleanliness
from inside and outside. (16:197-198).

Absence of envy And just as Ganges water removes the bather’s sins and
troubles and at the same time also supports the trees on the bank while flowing
to meet the ocean, (16:199), similarly such a person liberates those who are
bound to this world and removes the difficulties of the afflicted. In fact he
gains his goal by helping others be happy. Not only that the idea of hurting
anybody for his own success never touches his mind. These are signs of
absence of envy. (16:200-204).

Lack of pride And just as Ganges
felt shy when Shiva bore her on his head, similarly feeling shy after one gets
recognition is the quality called lack of pride.

These are the twenty-six qualities of divine
endowment and is the gift of the great emperor of Liberation. (16:207). How much
can I describe it to you? It has to be experienced by itself. (16:212).

THE SIX DEMONIACAL ENDOWMENTS

Now, the demoniacal endowment is the creeper of
sorrow in the heart and it is full of thorns of failings. Understand it
thoroughly because even if an object fit only to be rejected is of no use to us,
yet one should understand its nature properly before it is rejected. The set of
serious defects which are brought together in order to subject beings to
horrible tortures of hell is actually the demoniacal endowment. It is the
storehouse of all failings. (16:213-216).

Hypocrisy The principal among the
failings of the demoniacal endowment is the hypocrisy. (16:217).
If one publicises his practising of Dharma (the code of righteous behaviour),
the companion and friend in this world and the next, then instead of helping to
take him towards liberation, it actually becomes a hindrance. The righteous
behaviour in effect becomes unrighteous behaviour (Adharma) and this must be
considered as hypocrisy. (16:222-223).

Arrogance Just as a beggars feels
himself to be great just by a single alms, a person becomes haughty due to
possession of women, wealth and learning, and by listening to praise and due to
honour bestowed on him. (16:227). Swelling by pride of being rich is what is
called arrogance. (16:229).

Conceit God is venerable to the whole world
because it believes in the Vedas. Because it desires to gain a high position and
likes to be immortal, people enthusiastically praise Vedas and God. But a person
burns with jealousy and says that he is going to swallow God, poison the Vedas
and destroy their power by his strength. Overcome by pride he is unable to
tolerate people uttering God’s name. His nature is such that he gives
step-motherly treatment to his own father for the fear that he will be a
claimant to his wealth. Such a person is said to possess conceit and is
arrogant. Such a conceit is a certain path to hell. (16:230-236).

Wrath A person gets angry by seeing
the happiness in others. (16:237). He is annoyed at seeing the learning,
development, wealth and fortune of others. This is what is called
wrath. (16:242).

Harshness He whose mind is like a
snake-hill, eyes like the throw of an arrow, speech like a shower of cinders and
other actions also like a sharp saw and whose all external and internal
behaviour is troublesome to others is a very contemptible person and an icon of
harshness. (16:243-245).

Ignorance Now I shall tell you the
sign of ignorance. (16:245). The condition of blindness to
thoughts of evil deeds, (16:249). lack of understanding of what is good and what
is bad is called ignorance. (16:251-252).

Thus I have told you about the signs of all the
six failings. (16:252). The demoniacal endowment has become strong because of
these six failings. That it is founded only on six failings does not mean that
it is unimportant. (16:255-256). On the other hand the coming together of these
six can create horrible consequences to a person. He who, ignoring his
inclination towards the path of liberation, immerses himself in the worldly
affairs descends down the ladder of rebirth to states even below that of the
non-moving species (trees etc.). thus I have explained to you the two types of
endowments. (16:259-264).

WARNINGS ABOUT DEMONIACL ENDOWMENTS

Of these two, the first divine endowment is like
the dawn before the sunrise of liberation while the second demoniacal endowment
is really like iron shackles in the form of delusion. (16:265-266). There are
well established modes of behaviour of people possessing these two types of
endowments. (16:271). Out of these the divine endowment has been discussed
earlier in detail. Now listen carefully to what I am going tell about the
demoniacal endowment. (16:275). The demoniacal endowment does not become evident
unless it has taken shelter in the body. (16:277). After taking shelter in the
body the demoniacal endowment takes possession of it and grows with it. Arjuna,
I shall now tell you the signs of a person who are afflicted by the failings of
the demoniacal endowment. (16:279-280).

Signs in Afflicted Persons His mind
is dark about thoughts that one should be inclined towards meritorious actions
or averse to sinful actions. (16:281). People afflicted with demoniacal
endowment do not understand what is action and what is non-action and they do
not even dream about what is purity. (16:284). They do not bother about
prescribed actions, do not follow the path of their elders and do not even know
the language of proper behaviour. (16:287). Their behaviour is uninhibited and
they are always averse to truth. (16:289). They may not have done anything, but
by nature they are evil. Now I shall tell you about the strange things they
talk. (16:292).

Defiance of the VedasThis universe has been going on from time without beginning
and is controlled and ruled by God. Vedas clearly and openly decide about what
is moral and what is immoral. People whom Vedas consider as immoral are punished
by being sent to hell. Those who are considered as moral go to heaven where they
remain happily. Now, these people (afflicted with demoniacal endowment) say that
this arrangement which has been going on since time immemorial, is all false.
They further say that people obsessed with yajnas perform them and get cheated.
Those who love god worship idols and those who become yogis by wearing ochre
coloured clothes get deceived by the illusion of Samadhi. One should enjoy
whatever one can get by own capability. There is no merit other than this. Real
sin is not being able to enjoy sensual pleasures due to physical weakness.
Though it is a sin to kill the rich, the wealth one gets from it is the result
of merit. If strong destroying the weak is objectionable then how is it that big
fish which eat small fish do not become extinct? Marriages are arranged on
auspicious time between boys and girls of good families with the intention of
producing progeny but who arranges the marriages of birds and animals who
produce abundant progeny? Has anybody ever been poisoned by stolen wealth? Or
has anybody ever been afflicted by leprosy because he had loved and had sexual
relations with another man's wife? Vedas say that God is the ruler of this
universe and He rewards or punishes people according to their righteous or
unrighteous behaviour and the fruits of the deeds in this world are obtained in
the next. But one can neither see God nor the other world therefore it is all
untrue. If the person who does meritorious or sinful deeds himself dies then who
is there left to enjoy or suffer for them? Just as Indra lives happily with
Urvashi in heaven, the worm in the mud is also lives contentedly in it.
Therefore heaven and hell are not the consequences of meritorious or sinful
deeds because in both places the lust is satisfied. When man and woman come
together inspired by lust, the world is created therefore whatever is beneficial
to the world is all supported by the lust. And because of the mutual enmity it
is the lust that destroys the world. Thus the people afflicted with demoniacal
endowment say that there is no reason for the creation of the world other than
the sensual pleasure. Now let us not discuss these evil things further because
they cause strain to the tongue. (16:295-313).

Evil NatureThey despise god and spend time in meaningless talk. Not
only that, they have already decided that God does not exist and they openly
profess that they are atheists. Atheism is well entrenched in them. Belief in
the existence of heaven or fear of hell have completely disappeared from their
minds. They are then caught in the trap of the body and like a bubble of gas in
dirty waters they get immersed n the mire of sensual desires. (16:314-317).
Persons with demoniacal endowment are born for destruction of people. They are
like living victory towers of sin. Like fire which does not bother what it
burns, they destroy everybody who comes near them. I shall describe the
enthusiasm with which they do all this destruction. (16:319-322).

They sustain insatiable lust, the foremost among
the insatiable desires and add to it hypocrisy and pride. As they grow in age
these persons with demoniacal endowment become arrogant. To the obstinacy is
added foolishness too. And then who can say what they decide to do? Right from
birth their tendency is to do things which create misery for others or destroy
their life. They treat the world as trivial and brag about their own deeds. They
spread the net of their desires in all directions. The persons with demoniacal
endowment increase their load of sins enthusiastically. (16:322-329).

All their actions are thus governed by this
approach while they live and they worry in the same way about their future after
death. (16:330). The boundless worry does not leave them even at the time of
death. Pining for futile sense-objects the persons with demoniacal endowment
worry endlessly about attaining them. The idea that there is nothing better than
enjoyment of sex is fixed in their minds. They are then ready to go to heaven or
hell or to the four corners of the world. (16:333-336).

The Trap of Desire and AngerLike fish swallowing the bait, desire for
sense objects makes them heedless. If they do not get what they desire then they
get trapped within the cocoon of dry hope that they will some day get it and if
the desire is still not fulfilled then immediately hatred is born. And then they
feel that there is no valour other than desire and anger. (16:337-339). The
individuals who are pushed away from the precipice of desire crash on the rocks
of anger below but even then their love for desire and anger does not diminish.
Now, even if the desire arises in the mind, how can it be satisfied without
money? Therefore they raid the world for earning money at least enough to
satisfy the desires. They waylay a person and kill him or loot somebody. They
scheme and plot for destroying somebody. (16:340-344). They kill others and loot
their wealth and feel happy when they get it. (16:347).

The person with demoniacal endowment says, " I
have taken away the wealth of many. I am happy and satisfied." And immediately
greedy thoughts of looting more people rise in his mind. He decides to use his
gains to earn more estate and ultimately own everything in this world by
possessing everything that he sets his eyes on. He says, " I shall kill bigger
enemies than what I have destroyed so far and I alone shall enjoy the wealth.
Then they would become my servants. Besides, I shall destroy others and will be
the master of the living and non-living universe. I shall be the king of this
mortal world and gain all happiness. Even Indra will be put to shame when he
sees my splendour. How can anything fail when I apply my mind to it? Who is
there more powerful than me to issue orders? Time may brag about his power as
long as he has not seen the powerful me. I am really the bundle of all
happiness. No doubt Kuber is wealthy but nothing as compared with me and even
Vishnu, husband of Lakshmi the Goddess of wealth is not as wealthy as me. The
greatness of my family, my friends and relatives is such that even Brahmadeo
will be lower in comparison. Therefore none of those who consider themselves
superior in the name of God can be compared with me. Now I shall revive the now
forgotten techniques of black magic and perform yajnas which will cause distress
to people. As for people who sing my praises and entertain me through dances and
dramas, I shall give them whatever they ask. I shall enjoy the pleasure of
intoxicating food and drinks and of embracing women in these three worlds."
(16:348-363).

Arjuna, the crazy persons of demoniacal endowment
thus hope to smell the celestial flowers and babble away their thoughts like a
person in delirium. Whirlwinds of hope are raised in the dust of their ignorance
and spin through the sky of their daydreams. They desire endless sensual
pleasures and then their daydreams get shattered. As delusions grow in their
minds their desire for sensual pleasures also grows. That gives shelter to sins.
When sins become strong and numerous he has to suffer like hell even while he is
alive. Therefore the persons with demoniacal endowment reach a place where trees
have leaves like sharpened swords, where there are mounds of embers and oceans
of boiling oil rage. They reach hell where agonies are lined up and Yama the Lord
of death imposes fresh kind of suffering every day. Even those who reach some
better parts of hell spend their time in performing yajnas. Now, the
yajna rituals are beneficial but these people, like those in show
business, make a show of their performance and make the rituals fruitless.
(16:364-376). Their yajna need not have proper arrangements like
kunda, vedi or a pandal, nor the usual materials. They are averse
to the following of the prescribed rituals. They cannot tolerate the names of
deities and brahmins uttered before in their presence. (16:384-385).

Now who will attend their yajnas as they
are? But just as cunning people stuff a dead calf and show it the cow to get her
milk, These persons invite people for the yajna rituals and loot them by
accepting presents from them. Thus they perform yajna for their own
benefit and desire that others should lose everything. Then they make a fanfare
and pretend that they have been initiated in the learning. With this false
status these crafty people become all the more conceited and their ego and
excesses double. Then they use their power to see that no name other than theirs
is mentioned around. Once their ego increases the ocean of arrogance overflows.
Once arrogance becomes unleashed then lust also rises and in the combination of
the two the anger also flares up. (16:386-394). When ego intensifies and
arrogance gets entangled in lust and anger and the two come together, will
they not kill any creature as they feel like. (16:396-397). These so called
initiated persons waste their own blood and flesh by getting obsessed with black
magic. When they do this, the exertion they cause to their body harasses me who
is the soul occupying the body. And when they harass other people by black
magic, since I am in their bodies it is I who is really harassed. And whoever
escapes rarely their attack by black magic they bombard him by nasty talk.
Saintly women, saints, donors, performers of yajnas, great
tapasis, sanyasis, or devotees and great souls which are favourite places
of my presence which have been rendered pure by fire-sacrifices are the targets
of their sharp poisonous talk. And now listen to what I do to these sinners who
try to be hold me in enmity. (16:398-405).

HOW I PUNISH THEM

I punish the fools who bear human body but
hate the world, by snatching their humanness and keeping them in species of Tama
attribute of type which have to suffer worst kind of filth and tortures. They
are made to be born as tigers, scorpions etc. in places where not even a blade
of grass grows for them to eat. They bite their own flesh to feed their hunger
and after death they are reborn in the same species. Or, I make them be born as
snakes which burn its own skin by their own poison and confine them to holes. I do
not permit these evil souls even a breathing time for taking rest. And I do not
take them out of this situation even after millennia pass. But this is only the
first stage of their journey towards the final destination. Then imagine the
extent of tortures they would suffer when they reach there. Thus they reach this
low state due to their demoniacal nature. Then I snatch whatever little rest
they get in species like tiger. Then I put them in pitch darkness. Thus these
vile people reach this lowest state after suffering through all the species of
Tama attribute. Even the tongue weeps when describing this Tama attribute and
its very memory causes the mind to shudder. Alas! How these fools have earned
hell! Why do they nurture the demoniacal endowment which leads to such a
downfall! Therefore Arjuna, do not go anywhere near the place where persons with
demoniacal endowment live, and I advise you to give up the company of those who
possess all the six aspects of demoniacal endowment. (16:406-424). Wherever
desire, anger and greed prevail is the place where inauspicious things grow. It
is as if these three have been appointed as guides by all the sorrows in order
that people experience them. Or it is as if all the sins have gathered together
to push the sinners in hell. As long as these three failings do not arise in the
mind there is no occasion for the Rourava type of hell mentioned in the Puranas.
These three cause misfortunes with ease and pains become cheap. What is known as
detriment i9n the world is not really the detriment. Real detriment is in these
three. These three lowest type of failings are the gateway to hell. One who
heartily embraces desire, anger and greed is fit to be honoured in the assembly
in hell. Therefore I am telling you repeatedly to totally give up this harmful
trio of desire, anger and greed. (16:425-432).

One should bother about the four obligations
(Dharma or righteous conduct, Artha or earning, Kama or conjugal life and Moksha
or liberation) only after having got rid of the three failings. If anybody tells
me that a person can profit with these three emotions remaining in the mind, I
am not going to listen to it. He who is interested in personal welfare or fears
self-destruction, should be alert and never give shelter these three.
(16:433-435).

He who has abandoned these three failings becomes
happy just as a body feels happy when it is rid of phlegm, wind and biles, or as
a town becomes happy when it is free from thefts, betrayal and gossip or like
one’s conscience when it is free from worldly, divine and spiritual sufferings.
(16:439). He gains the company of saints and gets set on the path of liberation.
Then he crosses the wasteland of births and deaths with the power of the company
of saints and help of prescribed code of conduct. Then he gains a beautiful
place of Guru’s benevolence where bliss of the Self forever exists. There he
meets mother Soul, the ultimate form of love and in her embrace the sounds of
the world are not heard. Only he who rids himself of desire, anger and greed is
able to attain the Self. (16:441-444)

But he who is not inclined towards
Self-realisation and keeps himself engrossed in passions commits
self-destruction. He does not heed Vedas which are like a father equally
benevolent to all and which are like a guiding lamp showing what is good and
what is bad. He does not bother about the dos and don’ts given in the Shastras
and pampers the sense organs without considering the consequences. He does not
leave the company of desire, anger and greed and obeys their dictate and leaving
the straight path to liberation he goes by the sidelanes of uncontrolled
behaviour. He is not able to free himself even for a moment from these failings
and he does not think about it even in his dreams. He misses the enjoyments of
not only the world beyond but of this world as well. (16:445-450). Having got in
the clutches of death while obsessed with sensual pleasures he misses them in
this world and having become ineligible for the world beyond, forfeits them
there too. How can then there be any scope for liberation? (16:452-453).
Therefore Arjuna, he who is keen about self-advancement should refrain from
showing disrespect to the edicts in the Vedas. (16:455). The disciple who
listens sincerely to the advice given by the true Guru gains Self-realisation.
(16:457). Similarly Arjuna, he who desires to achieve success in the four
obligations should be reverent to the Shrutis (Vedas) and Smritis (Codes of
conduct). Whatever Shastras advise to be avoided should be considered as
insignificant as a grass blade even if it were a kingdom and whichever they
advise should be accepted should not be opposed if it were a poison. How can
anybody having such unshaken faith in the Vedas encounter anything harmful?
There is no mother like Shrutis which can free one from harmful things and
enhance the benefits therefore one should never forsake Shrutis which take you
towards unification with the Brahman. Arjuna, you too should be steadily devoted
to them. Because you behaved according to Dharma in past lives you have been
reborn to bring the good Shastras to action and therefore you have consequently
gained the name of "The Follower of Dharma". Therefore do not behave
contrary to the Vedas. Actions should be planned as prescribed in the Shastras.
Evil actions should be avoided. And whichever is really your dutiful action
should be sincerely performed successfully. Today you are wearing the ring of
seal which the whole world recognises therefore if you behave properly then
people will also follow you, such is your worth. Thus Shri Krishna explained to
Arjuna the signs of demoniacal endowment and their effects. (16:459-
469).